{"id":8417,"date":"2007-12-01T00:12:44","date_gmt":"2007-11-30T22:12:44","guid":{"rendered":"http:\/\/109.232.216.219\/~bilimvegelecek\/?p=8417"},"modified":"2017-07-17T12:28:41","modified_gmt":"2017-07-17T09:28:41","slug":"dogudan-batiya-bilim-ve-felsefe-koprusu-endulus-2-ibn-tufeyl-ve-hayy-b-yekzan","status":"publish","type":"post","link":"https:\/\/bilimvegelecek.com.tr\/index.php\/2007\/12\/01\/dogudan-batiya-bilim-ve-felsefe-koprusu-endulus-2-ibn-tufeyl-ve-hayy-b-yekzan","title":{"rendered":"Do\u011fu\u2019dan Bat\u0131\u2019ya bilim ve felsefe k\u00f6pr\u00fcs\u00fc: End\u00fcl\u00fcs – 2 \u0130bn Tufeyl ve Hayy b. Yekz\u00e2n"},"content":{"rendered":"

Sakin bir ya\u015fam s\u00fcren \u0130bn Tufeyl olduk\u00e7a az yazan bir d\u00fc\u015f\u00fcn\u00fcrd\u00fcr. \u00d6\u011frencisi Bitr\u00fbci ve \u00fcnl\u00fc \u0130bn R\u00fc\u015fd, onun \u00f6zg\u00fcn baz\u0131 astronomik g\u00f6r\u00fc\u015flerinden s\u00f6z ederler. Bilebildi\u011fimiz tek eseri Hayy b.Yekz\u00e2n adli felsefi romand\u0131r. \u0130bn Tufeyl\u2019in yaln\u0131z ki\u015fisi Hayy b.Yekz\u00e2n, \u0131ss\u0131z bir adada yaln\u0131z ba\u015f\u0131na do\u011fal yeteneklerini geli\u015ftirerek ruhani \u00e2leme y\u00fccelen biridir.<\/em><\/h4>\n

\u0130bn Tufeyl\u2019e \u00fcnl\u00fc \u0130mru\u2019l-Kays\u2019\u0131n kabilesine mensup oldu\u011fu i\u00e7in el-Kaysi, do\u011fdu\u011fu ve yeti\u015fti\u011fi y\u00f6re itibariyle de el-Endelusi, el-Kurtubi, el-\u0130\u015fbili lakaplar\u0131 da verilir. H\u0131ristiyan skolastiklerinin eserlerinde ad\u0131 Abubacer bi\u00e7iminde g\u00f6r\u00fcl\u00fcr. \u0130bn Tufeyl\u2019in Latince\u2019ye \u00e7evrilmi\u015f bir eseri bilinmedi\u011fine g\u00f6re, \u0130bn R\u00fc\u015fd\u2019\u00fcn \u0130lm en-Nefs<\/em> adl\u0131 kitab\u0131nda ona y\u00f6neltti\u011fi ele\u015ftiriler arac\u0131l\u0131\u011f\u0131yla Avrupa\u2019da tan\u0131nm\u0131\u015f olmal\u0131.<\/p>\n

Ya\u015fam\u0131 hakk\u0131nda bildiklerimiz<\/em><\/strong><\/p>\n

Do\u011fum tarihi kesin olarak bilinmemekle birlikte 12. y\u00fczy\u0131l\u0131n ilk on y\u0131l\u0131nda G\u0131rnata yak\u0131nlar\u0131ndaki V\u00e2d\u0131 A\u015f\u2019ta (Gadiz, Guadix) do\u011fdu\u011fu s\u00f6ylenebilir. Ailesi ve e\u011fitimi konusunda elimizde hi\u00e7bir bilgi bulunmamaktad\u0131r. Baz\u0131lar\u0131n\u0131n ileri s\u00fcrd\u00fc\u011f\u00fc gibi, \u0130bn B\u00e2cce\u2019nin \u00f6\u011frencisi de\u011fildir; \u00e7\u00fcnk\u00fc kendisine ait olan Hayy b.Yekz\u00e2n<\/em>\u2019\u0131n daha ilk sayfalar\u0131nda onunla hi\u00e7 kar\u015f\u0131la\u015fmad\u0131\u011f\u0131n\u0131 kendisi ifade etmektedir.<\/p>\n

\u0130bn Tufeyl\u2019i \u00f6nce G\u0131rnata\u2019da tabip olarak g\u00f6r\u00fcyoruz. Daha sonra G\u0131rnata b\u00f6lge emirinin k\u00e2tibi oldu. 1154\u2019te Muvahhidler hanedanl\u0131\u011f\u0131n\u0131n kurucusu Adb el-M\u00fc\u2019min taraf\u0131ndan Septa ve Tanca emiri olan o\u011flu Eb\u00fb Sa\u2019id\u2019e k\u00e2tip olarak atand\u0131. Bir s\u00fcre bu g\u00f6revde kald\u0131ktan sonra kendisine yak\u0131nl\u0131k ve dostluk g\u00f6sterdi\u011fi bildirilen Muvahhidlerin ikinci sultan\u0131 Ebu Ya\u2019k\u00fbp Yus\u00fbf\u2019un (1163-1184) saray tabibi oldu. Tarih\u00e7i el-Merrak\u00fb\u015fi\u2019nin bildirdi\u011fine g\u00f6re, \u201ckendisine \u0130bn Tufeyl\u2019in g\u00fcnlerce gece-g\u00fcnd\u00fcz sarayda sultanla birlikte kald\u0131\u011f\u0131\u201d ifade edilmi\u015ftir. \u015e\u00fcpheli bir rivayet olmakla birlikte, bu sultana vezirlik yapt\u0131\u011f\u0131 da s\u00f6ylenir. \u0130bn Tufeyl 1182\u2019de saray tabipli\u011fi g\u00f6revinden \u00e7ekilip, yerini \u00fcnl\u00fc \u0130bn R\u00fc\u015fd\u2019e b\u0131rak\u0131ncaya kadar ayn\u0131 g\u00f6revde kald\u0131. Eb\u00fb Ya\u2019k\u00fbp Yus\u00fbf\u2019un \u00f6l\u00fcm\u00fcnden sonra yerine ge\u00e7en o\u011flu Eb\u00fb Yus\u00fbf Ya\u2019k\u00fbb d\u00f6neminde de sultanla dostluk ili\u015fkileri devam etti ve bir rivayete g\u00f6re \u015f\u00fcpheli oldu\u011funu ifade etti\u011fimiz vezirlik g\u00f6revini bu d\u00f6nemde de s\u00fcrd\u00fcrd\u00fc. 1185-6 y\u0131l\u0131nda Merrake\u015f\u2019te \u00f6ld\u00fc. Cenazesine sultan\u0131n da kat\u0131ld\u0131\u011f\u0131 s\u00f6ylenir.<\/p>\n

Bilinen tek eseri: Hayy b.Yekz\u00e2n<\/em><\/strong><\/p>\n

G\u00f6r\u00fcld\u00fc\u011f\u00fc kadar\u0131yla sakin bir ya\u015fam s\u00fcren \u0130bn Tufeyl olduk\u00e7a az yazan bir d\u00fc\u015f\u00fcn\u00fcrd\u00fcr. Bilebildi\u011fimiz ve bize kadar gelen eserleri Hayy b.Yekz\u00e2n<\/em> adli felsefi romand\u0131r. Bunun yan\u0131nda t\u0131p konusunda yazd\u0131\u011f\u0131 iki k\u00fc\u00e7\u00fck ris\u00e2le ve \u0130bn R\u00fc\u015fd\u2019le el-K\u00fclliy\u00e2t<\/em>\u2019\u0131 konusunda mektupla\u015fmas\u0131 d\u0131\u015f\u0131nda hi\u00e7bir \u015fey bulunmamaktad\u0131r.<\/p>\n

D\u00f6neminin \u00fcnl\u00fc bilginlerini saraya \u00e7ekmek suretiyle, bilimsel ve felsefi \u00e7al\u0131\u015fmalara h\u0131z vermek istedi\u011fi anla\u015f\u0131l\u0131yor. Bilindi\u011fi gibi \u00fcnl\u00fc \u0130bn R\u00fc\u015fd\u2019\u00fc 1168 y\u0131l\u0131nda sultana tan\u0131\u015ft\u0131ran odur. \u00d6\u011frencisi Bitr\u00fbci ve \u00fcnl\u00fc \u0130bn R\u00fc\u015fd, onun \u00f6zg\u00fcn baz\u0131 astronomik g\u00f6r\u00fc\u015flerinden s\u00f6z ederler. Bitruci, Batlamyus\u2019un g\u00f6r\u00fc\u015flerinin ele\u015ftirisinde \u00f6\u011fretmeni \u0130bn Tufeyl\u2019den yararland\u0131\u011f\u0131n\u0131 ve onun g\u00f6r\u00fc\u015flerine dayand\u0131\u011f\u0131n\u0131 s\u00f6yler. Eserleri H\u0131ristiyan skolastiklerce tan\u0131nmad\u0131\u011f\u0131 halde, onlar\u0131n eserlerinde, \u201c\u00f6teki \u0130sl\u00e2m d\u00fc\u015f\u00fcn\u00fcrlerinden farkl\u0131 olarak \u2018m\u00fcmk\u00fcn akl\u0131\u2019 ya da \u2018kuvve halindeki akl\u0131\u2019 hay\u00e2l g\u00fcc\u00fcyle (el-m\u00fctehayyile) ayn\u0131 sayd\u0131\u011f\u0131; bu akl\u0131n yeterince haz\u0131rl\u0131kl\u0131 bir duruma gelince ak\u0131l edilir soyut s\u00fbretleri alabilece\u011fi ve bu nedenle bir ba\u015fka akla ihtiya\u00e7 olmad\u0131\u011f\u0131\u201d g\u00f6r\u00fc\u015f\u00fcnde oldu\u011fu ifade edilir.<\/p>\n

\u0130bn Tufeyl\u2019in en iyi bilinen eseri Hayy b.Yekz\u00e2n<\/em> 14. y\u00fczy\u0131l\u0131nda \u0130branca\u2019ya \u00e7evrilmi\u015f olmas\u0131na ra\u011fmen, \u00f6teki eserleri gibi Latince\u2019ye \u00e7evrilmedi\u011fi ve hakk\u0131nda ba\u015fka kanallardan da bilgi edinmedikleri i\u00e7in, 17. y\u00fczy\u0131la gelinceye kadar Avrupa\u2019da bilinen bir eser de\u011fildir. \u0130lk kez 1671\u2019de Latince\u2019ye \u00e7evrilmi\u015f ve bunu hemen izleyen y\u0131llarda Latince\u2019den \u0130ngilizce\u2019ye \u00e7eviriler izlemi\u015ftir. Do\u011frudan do\u011fruya Arap\u00e7a\u2019dan \u0130ngilizce\u2019ye yap\u0131lan \u00e7eviriler ise 1708 tarihini ta\u015f\u0131maktad\u0131r. Bu ilginin nedeni, Arap\u00e7a\u2019dan yap\u0131lan \u0130ngilizce \u00e7evirinin alt ba\u015fl\u0131\u011f\u0131ndan da anla\u015f\u0131laca\u011f\u0131 \u00fczere, gerek do\u011fal gerekse do\u011fa\u00fcst\u00fc hakikatlere yaln\u0131zca tabiat\u0131n \u0131\u015f\u0131\u011f\u0131yla ula\u015fabilece\u011fi g\u00f6r\u00fc\u015f\u00fcn\u00fcn 17. ve 18. y\u00fczy\u0131l d\u00fc\u015f\u00fcn\u00fcrlerinde ra\u011fbette olu\u015fudur.<\/p>\n

Hayy b.Yekz\u00e2n<\/em>, \u0130bn Sin\u00e2\u2019n\u0131n Hayy b. Yekz\u00e2n<\/em>\u2019\u0131 ile ayn\u0131 ad\u0131 ta\u015f\u0131maktad\u0131r. Ancak bu ad rasgele de\u011fil, bilin\u00e7li olarak konmu\u015ftur; \u00e7\u00fcnk\u00fc \u0130bn Tufeyl kendisini Buharal\u0131 filozofun \u00f6\u011frencisi sayan tek End\u00fcl\u00fcsl\u00fc filozof olup, eserinin ba\u015f\u0131nda yak\u0131n bir dostunun iste\u011fi \u00fczerine \u0130bn Sin\u00e2\u2019n\u0131n do\u011fu felsefesinin s\u0131rlar\u0131n\u0131 a\u00e7\u0131klamak amac\u0131yla bu eseri kaleme ald\u0131\u011f\u0131n\u0131; giri\u015f b\u00f6l\u00fcm\u00fcn\u00fcn sonunda ise bu eserde \u0130bn Sin\u00e2\u2019n\u0131n Hayy b.Yekz\u00e2n, Sal\u00e2m\u00e2n ve Abs\u00e2l\u2019\u0131n \u00f6yk\u00fcs\u00fcn\u00fc anlataca\u011f\u0131n\u0131 s\u00f6ylemektedir. \u201cHayy b.Yekz\u00e2n\u201d ile \u201cSal\u00e2m\u00e2n ve Abs\u00e2l\u201d \u0130bn Sin\u00e2\u2019n\u0131n ayn\u0131 ana fikri i\u015fleyen iki ayr\u0131 \u00f6yk\u00fcs\u00fc olup, bunlar ayn\u0131 zamanda adlar\u0131n\u0131 olu\u015fturduklar\u0131 \u00f6yk\u00fclerin ba\u015f kahramanlar\u0131d\u0131r. \u0130bn Tufeyl, her iki \u00f6yk\u00fcdeki ana fikri alm\u0131\u015f, bu \u00fc\u00e7 ba\u015f kahraman\u0131 farkl\u0131 bir \u00f6yk\u00fcde bir araya getirmi\u015ftir. Onun \u0130bn Sin\u00e2\u2019ya yak\u0131nl\u0131\u011f\u0131n\u0131n bir ba\u015fka g\u00f6stergesi de, \u0130bn Sin\u00e2\u2019n\u0131n bireysel nefsin ruhani bir t\u00f6z oldu\u011fu ve bedenin \u00f6l\u00fcm\u00fcnden sonra da varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrd\u00fc\u011f\u00fc g\u00f6r\u00fc\u015f\u00fcn\u00fc benimsemi\u015f olmas\u0131d\u0131r. \u00d6te yandan \u0130bn B\u00e2cce\u2019nin Tedbir el-Mutevahhid<\/em>\u2019inin eser \u00fczerindeki etkisi de tart\u0131\u015f\u0131lamaz. \u0130bn B\u00e2cce\u2019nin \u201cyaln\u0131z ki\u015fisi\u201d erdemsiz bir toplumda hayat\u0131n g\u00fc\u00e7l\u00fckleri ve tehlikeleri ile kar\u015f\u0131 kar\u015f\u0131ya olan bir ki\u015fi oldu\u011fu halde, \u0130bn Tufeyl\u2019in yaln\u0131z ki\u015fisi Hayy b.Yekz\u00e2n, \u0131ss\u0131z bir adada yaln\u0131z ba\u015f\u0131na do\u011fal yeteneklerini geli\u015ftirerek ruhani \u00e2leme y\u00fccelen biridir.<\/p>\n

S\u00fbfiy\u00e2ne tecr\u00fcbe<\/em><\/strong><\/p>\n

\u0130bn Tufeyl eserinin giri\u015f b\u00f6l\u00fcm\u00fcn\u00fcn ba\u015f\u0131nda Hayy b.Yekz\u00e2n<\/em>\u2019\u0131, bir dostunun \u0130bn Sin\u00e2 taraf\u0131ndan i\u015faret edilen do\u011fu felsefesi hakk\u0131nda bilgi istemesi \u00fczerine yazd\u0131\u011f\u0131n\u0131 belirtmektedir. Yazar\u0131n kendi ifadesine g\u00f6re, dostunun bu iste\u011fi onu bu felsefenin bir gere\u011fi olan s\u00fbf\u00eey\u00e2ne bir ya\u015fant\u0131ya itmi\u015f ve sonunda y\u00fcce bir makama ula\u015fmas\u0131n\u0131 sa\u011flam\u0131\u015ft\u0131r. Bu makam ona g\u00f6re, s\u00f6zlerle ifade edilemeyecek ve a\u00e7\u0131k\u00e7a anlat\u0131lamayacak ola\u011fan\u00fcst\u00fc bir tecr\u00fcbeyi i\u00e7erir. Bu tecr\u00fcbenin s\u0131rlar\u0131na ili\u015fkin ayr\u0131nt\u0131lar de\u011fil, ancak \u00f6z bilgi verilebilir. Bu tecr\u00fcbeye ula\u015fanlardan bilgi ve k\u00fclt\u00fcr a\u00e7\u0131s\u0131ndan eksik olanlar, ya\u015fad\u0131klar\u0131 tecr\u00fcbenin yeterli anlat\u0131m\u0131n\u0131 veremeyip, a\u015f\u0131r\u0131 ifadeler kullan\u0131rlar. \u0130bn Tufeyl bunlara \u00f6rnek olarak \u201cBen Hakk\u201d\u0131m, \u201cc\u00fcbbemin alt\u0131ndaki Tanr\u0131\u2019dan ba\u015fkas\u0131 de\u011fildir\u201d gibi Hall\u00e2c\u2019\u0131n ve ba\u015fkalar\u0131n\u0131n s\u00f6zlerini veriyor. Bunlara kar\u015f\u0131l\u0131k bilimlerden pay\u0131n\u0131 alm\u0131\u015f ve bunlar sayesinde beceri kazanm\u0131\u015f biri olan Gazz\u00e2l\u00ee\u2019nin ise kendi sufiyane deneyimi hakk\u0131nda \u201cne oldu\u011funu s\u00f6ylemeyece\u011fim, onu oldu\u011fu gibi kabul et ve a\u00e7\u0131klama isteme\u201d anlam\u0131ndaki dizeyi aktard\u0131\u011f\u0131n\u0131 s\u00f6yler.<\/p>\n

Bu tecr\u00fcbe, \u0130bn Sin\u00e2\u2019n\u0131n el-\u0130\u015f\u00e2r\u00e2t<\/em>\u2019ta s\u00f6z\u00fcn\u00fc etti\u011fi \u00fczere, \u00f6nc\u00fcllerden sonucun \u00e7\u0131kar\u0131lmas\u0131 bi\u00e7imindeki akli tas\u0131ma (k\u0131yasa) dayanan kuramsal bir kavrama yoluyla elde edilemez; ona irade (isten\u00e7) ve riy\u00e2zet sonucu \u00e7e\u015fitli a\u015famalardan (s\u00f6zgelimi, evk\u00e2t, ittis\u00e2l, sekinet, vus\u00fbl) ge\u00e7erek ula\u015f\u0131l\u0131r.<\/p>\n

\u0130bn Tufeyl, bu s\u00fbfiy\u00e2ne tecr\u00fcbenin daha a\u015fa\u011f\u0131 d\u00fczeyinde aralar\u0131nda yaln\u0131zca a\u00e7\u0131kl\u0131k ve berrakl\u0131k fark\u0131 bulunan \u00f6zde ayn\u0131 bir ba\u015fka s\u00fbf\u00eey\u00e2ne tecr\u00fcbeden daha s\u00f6z eder. Bu tecr\u00fcbe kuramsal bilgilere ve akli incelemeye dayan\u0131r. \u00d6yle anla\u015f\u0131l\u0131yor ki, bu tecr\u00fcbe, Aristocu felsefenin tam anlam\u0131yla edinilmesiyle ula\u015f\u0131lan bir tecr\u00fcbedir. \u0130bn Tufeyl, buna, bu tecr\u00fcbeyi ya\u015fayan \u0130bn B\u00e2cce\u2019yi \u00f6rnek veriyor. Ona g\u00f6re, \u0130bn B\u00e2cce bunun \u00f6tesinde bir mistik tecr\u00fcbeyi ya\u015fam\u0131\u015f; bu tecr\u00fcbeyi ya\u015fam\u0131\u015f velileri, ula\u015ft\u0131klar\u0131 hazz\u0131n hayal g\u00fcc\u00fcne ait oldu\u011funu ileri s\u00fcrerek, k\u00f6t\u00fclemi\u015f; ger\u00e7ek anlamda en y\u00fcksek hazza ve mutlulu\u011fa ula\u015fanlar\u0131n (es-su\u2019ed\u00e2) durumlar\u0131n\u0131 anlataca\u011f\u0131na s\u00f6z vermesine ra\u011fmen, ya kendi ifadesiyle gezilerinden zaman bulamamas\u0131, ya da anlatacaklar\u0131n\u0131n kendi d\u00fcnyevi ya\u015fam\u0131na uygun d\u00fc\u015fmeyece\u011fi d\u00fc\u015f\u00fcncesiyle bu s\u00f6z\u00fcn\u00fc yerine getirmemi\u015ftir. \u0130bn Tufeyl\u2019in gerek bu ifadesinde gerekse \u0130bn B\u00e2cce\u2019ye hitaben \u201ctatmad\u0131\u011f\u0131n \u015feye tatl\u0131 deme\u201d s\u00f6z\u00fcnde ac\u0131 bir ele\u015ftiri tonu sezinlenmekte ve \u0130bn B\u00e2cce\u2019nin velilere hakk\u0131n\u0131 vermedi\u011fi sonucu \u00e7\u0131kmaktad\u0131r.<\/p>\n

\u0130bn Tufeyl\u2019e g\u00f6re, yaln\u0131zca kuramsal bilgiye dayanan mistik tecr\u00fcbenin ifadeleri kitaplara ge\u00e7irilebilir ve s\u00f6zle ifade edilebilir; ancak bu t\u00fcrl\u00fc bilgiler bile End\u00fcl\u00fcs ve Kuzey Afrika\u2019da olduk\u00e7a ender bulunmaktad\u0131r. Bulunanlar da, bu meselelere girmenin Hanefiler ve \u0130slam \u015feriat\u0131nca yasaklanm\u0131\u015f olmas\u0131 nedeniyle, simgelerle kapal\u0131 bir bi\u00e7imde ifade edilmi\u015ftir.<\/p>\n

End\u00fcl\u00fcs\u2019te ve Kuzey Afrika\u2019da yeti\u015fen birinci ku\u015fak d\u00fc\u015f\u00fcn\u00fcrler matematikle, ikinci ku\u015fak ise mant\u0131kla u\u011fra\u015fm\u0131\u015flar; ancak bunlar, onlar\u0131n ger\u00e7ek anlamda ruhani yetkinli\u011fe ula\u015fmalar\u0131n\u0131 sa\u011flayamam\u0131\u015ft\u0131r. \u00dc\u00e7\u00fcnc\u00fc ku\u015fak i\u00e7inde yer alan \u0130bn B\u00e2cce ise, g\u00fc\u00e7l\u00fc bir kavray\u0131\u015fa, \u00fcst\u00fcn bir zekaya ve derin g\u00f6r\u00fc\u015fl\u00fcl\u00fc\u011fe (basirete) sahip oldu\u011fu halde, d\u00fcnya me\u015fgaleleri onu bilgisinin ve hikmetinin s\u0131rlar\u0131n\u0131 ortaya koymaktan al\u0131koymu\u015ftur. Ondan sonraki son ku\u015fa\u011fa gelince, bunlar ya yeti\u015fme a\u015famas\u0131ndalar, ya yetkinli\u011fe ula\u015famadan i\u015fin pe\u015fini b\u0131rakm\u0131\u015flard\u0131r, ya da bizim onlar hakk\u0131nda yeterli bilgimiz yoktur.<\/p>\n

\u0130bn Tufeyl\u2019e g\u00f6re \u00e7e\u015fitli \u0130slam d\u00fc\u015f\u00fcn\u00fcrleri<\/em><\/strong><\/p>\n

\u0130bn Tufeyl, Giri\u015f\u2019te daha sonra \u0130slam felsefesi konusunda k\u0131sa tarihi bilgi vermekte ve \u00e7e\u015fitli \u0130slam d\u00fc\u015f\u00fcn\u00fcrlerini ele\u015ftirmektedir.<\/p>\n

Ortaya koyduklar\u0131 Aristocu eserlerinin tam anlam\u0131yla ruhani yetkinli\u011fe ula\u015ft\u0131rmakta yetersiz kald\u0131\u011f\u0131n\u0131 s\u00f6yledi\u011fi \u0130slam d\u00fc\u015f\u00fcn\u00fcrlerinden ilki F\u00e2r\u00e2bi\u2019dir. \u0130bn Tufeyl, onu, yaln\u0131zca erdemli ve olgun nefslerin \u00f6l\u00fcmden sonra kalacaklar\u0131, k\u00f6t\u00fc ve erdemsiz nefslerin ise el-Med\u00eenet el-F\u00e2z\u0131la<\/em>\u2019da ebedi ac\u0131yla kar\u015f\u0131la\u015facaklar\u0131n\u0131, es-Siy\u00e2set el-Medeniyye<\/em>\u2019de bedenleriyle birlikte yok olacaklar\u0131n\u0131, el-Ahl\u00e2k<\/em>\u2019ta ise insan mutlulu\u011funun bir y\u00f6n\u00fcn\u00fcn yaln\u0131zca bu d\u00fcnyada ger\u00e7ekle\u015fece\u011fini s\u00f6yledi\u011fi i\u00e7in ele\u015ftirmekte ve b\u00f6yle bir g\u00f6r\u00fc\u015f\u00fcn insanlar\u0131n Tanr\u0131\u2019dan umut kesmelerine neden olaca\u011f\u0131n\u0131, k\u00f6t\u00fc ile iyiyi ayn\u0131 kefeye koyaca\u011f\u0131n\u0131 belirtmektedir. \u0130bn Tufeyl ayr\u0131ca F\u00e2r\u00e2bi\u2019nin peygamberli\u011fi hayal g\u00fcc\u00fcne ba\u011flay\u0131\u015f\u0131n\u0131 ve felsefeyi dinden \u00fcst\u00fcn g\u00f6r\u00fc\u015f\u00fcn\u00fc de kabul edilmez bulmaktad\u0131r.<\/p>\n

\u0130bn Tufeyl, e\u015f-\u015eifa<\/em>\u2019da Aristocu g\u00f6r\u00fc\u015fleri a\u00e7\u0131klad\u0131\u011f\u0131n\u0131, ger\u00e7e\u011fin ise burada a\u00e7\u0131klanan g\u00f6r\u00fc\u015flerden farkl\u0131 oldu\u011funu ve salt ger\u00e7e\u011fe ula\u015fmak isteyen ki\u015finin el-Hikmet el-Ma\u015frikiyye<\/em>\u2019ye bakmas\u0131 gerekti\u011fi g\u00f6r\u00fc\u015f\u00fcn\u00fc ileri s\u00fcren \u0130bn S\u00een\u00e2\u2019n\u0131n, bu eserinde bile, Aristocu olmayan kimi \u00f6\u011felerin bulundu\u011funu t\u00fcm ger\u00e7ekli\u011fi ile ileri s\u00fcrmektedir.<\/p>\n

\u0130bn Tufeyl, Gazz\u00e2l\u00ee\u2019yi ise seslendi\u011fi z\u00fcmreye g\u00f6re farkl\u0131 g\u00f6r\u00fc\u015fler ileri s\u00fcren tutars\u0131z biri olarak nitelendirmekte ve onu, \u00f6yle anla\u015f\u0131l\u0131yor ki, iki y\u00fczl\u00fcl\u00fckle su\u00e7lamaktad\u0131r. Gazz\u00e2l\u00ee, ba\u015fkalar\u0131n\u0131 baz\u0131 g\u00f6r\u00fc\u015fleri nedeniyle tekfir etmekte, ancak daha sonra tekfir etti\u011fi bu g\u00f6r\u00fc\u015fleri kendisi benimsemektedir. \u0130bn Tufeyl, buna \u00f6rnek olarak, Gazz\u00e2li\u2019nin Teh\u00e2fut el-Fel\u00e2sife<\/em>\u2019de cismani dirili\u015fi inkar edip, \u00f6d\u00fcl ve cezaya yaln\u0131zca nefslerin tabi olaca\u011f\u0131n\u0131 s\u00f6yledikleri i\u00e7in, filozoflar\u0131 tekfir etti\u011fini; fakat M\u00eez\u00e2n el-Amel<\/em>\u2019de bu g\u00f6r\u00fc\u015f\u00fcn S\u00fbfilere ait oldu\u011funu, el-Munk\u0131z mine d-Dal\u00e2l<\/em>\u2019da ise kendisinin S\u00fbfilerle ayn\u0131 g\u00f6r\u00fc\u015f\u00fc payla\u015ft\u0131\u011f\u0131n\u0131 s\u00f6yleyerek tekfir etti\u011fi d\u00fc\u015f\u00fcnceye meyletmesini veriyor. \u0130bn Tufeyl\u2019e g\u00f6re, b\u00fct\u00fcn eserlerinde bu durumla kar\u015f\u0131la\u015f\u0131lan Gazz\u00e2l\u00ee, M\u00eez\u00e2n el-Amel<\/em>\u2019in sonunda bu tutumundan \u00f6t\u00fcr\u00fc \u00f6z\u00fcr dileyerek, \u00fc\u00e7 t\u00fcrl\u00fc g\u00f6r\u00fc\u015ften s\u00f6z etmektedir. a) \u0130nsan\u0131n, \u00e7o\u011funlukla birlikte benimsedi\u011fi g\u00f6r\u00fc\u015f; b) Soru soranlar\u0131n ve ak\u0131l dan\u0131\u015fanlar\u0131n durumuna uygun olarak sunulan g\u00f6r\u00fc\u015f; c) \u0130nsan\u0131n yaln\u0131zca kendisine saklad\u0131\u011f\u0131 ve yaln\u0131zca ayn\u0131 kan\u0131lar\u0131 payla\u015fan ki\u015filere a\u00e7t\u0131\u011f\u0131 g\u00f6r\u00fc\u015f. Gazz\u00e2l\u00ee, g\u00f6r\u00fc\u015flerini te\u015fbih ve temsillerle kapal\u0131 bir bi\u00e7imde a\u00e7\u0131klam\u0131\u015f; onun Cev\u00e2hir el-Kur\u2019\u00e2n\u2019da a\u00e7\u0131k hakikati i\u00e7erdi\u011fini s\u00f6yledi\u011fi eserleri End\u00fcl\u00fcs\u2019e kadar ula\u015fmam\u0131\u015f; ula\u015ft\u0131\u011f\u0131 s\u00f6ylenen eserlerinin de bu t\u00fcrde olmad\u0131\u011f\u0131 hatta daha da kapal\u0131 olduklar\u0131 g\u00f6r\u00fclm\u00fc\u015ft\u00fcr. \u0130bn Tufeyl, ad\u0131n\u0131 vermedi\u011fi bir yazardan s\u00f6z ederek, onun Gazz\u00e2l\u00ee\u2019yi Mi\u015fk\u00e2t el-Env\u00e2r<\/em>\u2019\u0131n sonunda giderilmesi imkans\u0131z bir hataya d\u00fc\u015fmekle su\u00e7lad\u0131\u011f\u0131n\u0131 ileri s\u00fcrmektedir. Bu yazara g\u00f6re Gazz\u00e2l\u00ee, Tanr\u0131\u2019ya yakla\u015fm\u0131\u015f olanlar\u0131n (el-mukarrab\u00fbn), O\u2019nun salt birlikle uzla\u015fmaz bir niteli\u011fe sahip oldu\u011funu \u00f6\u011frendiklerini ifade etmekte ve b\u00f6ylece Tanr\u0131\u2019da bir t\u00fcr \u00e7okluk bulundu\u011funu s\u00f6ylemek istemektedir. Ancak \u0130bn Tufeyl, b\u00fct\u00fcn bu tutars\u0131zl\u0131klar\u0131na ra\u011fmen Gazz\u00e2l\u00ee\u2019nin Tanr\u0131\u2019yla birlenen, O\u2019na ula\u015fan insanlardan oldu\u011fundan ku\u015fku duymad\u0131\u011f\u0131n\u0131 s\u00f6ylemektedir.<\/p>\n

Nitekim \u0130bn Tufeyl, aray\u0131\u015f sonucu ula\u015ft\u0131\u011f\u0131 hakikatin elde edilmesinde Gazz\u00e2l\u00ee ve \u0130bn S\u00een\u00e2\u2019n\u0131n \u00f6\u011fretilerinin az\u0131msanmayacak rol\u00fc bulundu\u011funu ve kendi d\u00f6neminde ortaya \u00e7\u0131kan ba\u015fka g\u00f6r\u00fc\u015flerden de yararland\u0131\u011f\u0131n\u0131 ifade etmektedir. Anlatt\u0131klar\u0131na bak\u0131l\u0131rsa \u0130bn Tufeyl, ba\u015flang\u0131\u00e7ta akli inceleme ve ara\u015ft\u0131rma yoluyla, daha sonra ise do\u011frudan kavrama (zevk) yoluyla hakikat konusunda ayd\u0131nl\u0131\u011fa ula\u015fm\u0131\u015f; ancak b\u00f6yle bir deneyimden ge\u00e7tikten sonra mistik yolculu\u011fun s\u0131rlar\u0131n\u0131, kendisine ricada bulunan dostuna a\u00e7\u0131klayabilecek ve ona yol g\u00f6sterebilecek yetkiyi kendisinde bulabilmi\u015ftir.<\/p>\n

Hayy b.Yekz\u00e2n\u2019daki ana fikirler<\/em><\/strong><\/p>\n

\u0130bn Tufeyl i\u015fte bu mistik yolculu\u011fun ana hatlar\u0131n\u0131 \u0130bn Sina\u2019n\u0131n da s\u00f6z\u00fcn\u00fc etti\u011fi Hayy b. Yekzan, Salaman ve Absal\u2019\u0131n \u00f6yk\u00fcs\u00fcn\u00fc anlatarak vermektedir. Bu \u00f6yk\u00fcde ba\u015fl\u0131ca \u015fu \u00fc\u00e7 ana fikir egemendir:<\/p>\n

    \n
  1. a) Hakikate ula\u015fmak i\u00e7in ba\u015fkalar\u0131 taraf\u0131ndan \u00f6\u011fretilmeye ve e\u011fitilmeye ihtiya\u00e7 yoktur. \u0130nsan tek ba\u015f\u0131na da kendi yetilerini geli\u015ftirmek suretiyle en y\u00fcce hakikate ula\u015fabilir. b) Farkl\u0131 anlay\u0131\u015f ve kavray\u0131\u015f yeteneklerine sahip olduklar\u0131 i\u00e7in insanlar\u0131n hepsi felsefi bilgi sayesinde ula\u015f\u0131lan hakikate ula\u015famazlar. Onlar\u0131n b\u00fcy\u00fck \u00e7o\u011funlu\u011fu i\u00e7in hakikatleri somut ve simgesel bi\u00e7imde ortaya koyan dinin anlat\u0131mlar\u0131 yeterlidir. \u00c7o\u011funlu\u011fun izledi\u011fi dinsel ya\u015fam bi\u00e7imine kar\u0131\u015fmak ba\u015far\u0131l\u0131 sonu\u00e7lar vermez; onlar\u0131 tuttuklar\u0131 yoldan d\u00f6nd\u00fcrme\u011fe yetmez. c) Filozofun en y\u00fcce ere\u011fi, etkin ak\u0131lla birlendi\u011fi vecd haline ula\u015fmak olmal\u0131d\u0131r.<\/li>\n<\/ol>\n

    Hayy, varl\u0131k t\u00fcrlerini \u00f6\u011freniyor<\/em><\/strong><\/p>\n

    \u0130bn Tufeyl\u2019in olu\u015fturdu\u011fu \u00f6yk\u00fcn\u00fcn sahnesi birbirine yak\u0131n iki adad\u0131r. Bu adalar, ekvatorun g\u00fcneyinde \u0131l\u0131man iklimli bir b\u00f6lgede bulunmaktad\u0131r.<\/p>\n

    Adalardan \u0131ss\u0131z olan\u0131nda Hayy b. Yekzan, \u0130bn Tufeyl\u2019in \u00f6nerdi\u011fi se\u00e7eneklerden birine g\u00f6re, adan\u0131n \u0131l\u0131ml\u0131 ikliminin de yard\u0131m\u0131yla mayalanm\u0131\u015f \u00e7amurdan, Kur\u2019an<\/em>\u2019da da belirtildi\u011fi bi\u00e7imde, anas\u0131z babas\u0131z bir \u00e7ocuk olarak; \u00f6tekine g\u00f6re ise, bu \u0131ss\u0131z adan\u0131n yak\u0131n\u0131nda bir yerle\u015fim yeri olan b\u00fcy\u00fck bir adan\u0131n zalim sultan\u0131n\u0131n k\u0131z\u0131n\u0131n gayri me\u015fru \u00e7ocu\u011fu olarak, d\u00fcnyaya gelir. \u00d6yk\u00fcn\u00fcn ikinci \u015fekline g\u00f6re, bu gayri me\u015fru \u00e7ocuk, durum anla\u015f\u0131ld\u0131\u011f\u0131nda \u00f6ld\u00fcr\u00fclmesinden korkan annesi taraf\u0131ndan bir kutuya konarak, denize b\u0131rak\u0131l\u0131r. Ertesi sabah dalgalar \u00e7ocu\u011fu \u0131ss\u0131z adaya b\u0131rak\u0131r. Bu noktadan itibaren Hayy\u2019\u0131n do\u011fumuyla ilgili iki farkl\u0131 \u00f6yk\u00fc birle\u015fir.<\/p>\n

    Hayy\u2019\u0131 \u0131ss\u0131z adada yavrusunu yitirmi\u015f olan bir ceylan besler ve yedi ya\u015f\u0131na gelinceye kadar yeti\u015ftirir. Bu ya\u015ftan sonra, keskin zekas\u0131 ve ak\u0131lla \u00e7evresindeki tabiat\u0131 ve hayvanlar d\u00fcnyas\u0131n\u0131 incelemeye giri\u015fir. Gereksinimlerini nas\u0131l kar\u015f\u0131layaca\u011f\u0131n\u0131 \u00f6\u011frenir. Bu arada ceylan \u00f6l\u00fcr. Hayy ceylan\u0131n \u00f6l\u00fcm\u00fcn\u00fcn nedenini ara\u015ft\u0131r\u0131r ve kalbinin sol bo\u015flu\u011fundaki hayvansal nefsin bedeni terk etmesi oldu\u011funu g\u00f6r\u00fcr. Bu, ona, bedenin canl\u0131l\u0131k ilkesi olan nefsin bir aleti oldu\u011funu \u00f6\u011fretir. Bir s\u00fcre adada oraya buraya dola\u015f\u0131r, durur. Ormanda \u00e7\u0131kan bir yang\u0131ndan yararlanarak bir kor elde eder ve onu ma\u011faraya g\u00f6t\u00fcrerek ate\u015f yakar ve orada ya\u015famaya ba\u015flar; ate\u015fi s\u00f6nmemesi i\u00e7in gece g\u00fcnd\u00fcz yan\u0131k tutar. Bu, alevin \u00f6zelliklerini tan\u0131mas\u0131na yard\u0131mc\u0131 olur. Ate\u015fin g\u00f6k cisimlerine ait bir \u00f6\u011fe oldu\u011fu, nefsle ilgili bulundu\u011fu sonucuna var\u0131r. Bu sonuca var\u0131rken \u00f6l\u00fc ya da canl\u0131 bir\u00e7ok hayvan\u0131 te\u015frihe tabi tutar ve inceler. 21. ya\u015f g\u00fcn\u00fcyle birlikte dikkatini tabii alemden metafizik aleme \u00e7evirir. \u0130lkin yery\u00fcz\u00fcndeki \u00e7e\u015fitli varl\u0131k t\u00fcrlerini, madenler, bitkiler ve hayvanlar\u0131 inceler; b\u00fct\u00fcn cisimlerin madde ve suretten olu\u015ftu\u011funu; maddenin suret kabul etti\u011fini, bunun bir suret vericinin varl\u0131\u011f\u0131n\u0131 gerektirdi\u011fini fark eder. Bu suret vericiyi \u00f6nce cisimler aras\u0131nda arar; fakat g\u00f6r\u00fcr ki, b\u00fct\u00fcn cisimler hadistir ve bir muhdisin varl\u0131\u011f\u0131n\u0131 gerektirir.<\/p>\n

    Hayy, Tanr\u0131\u2019ya ula\u015f\u0131yor<\/em><\/strong><\/p>\n

    Hayy 28. ya\u015f\u0131na bast\u0131\u011f\u0131nda g\u00f6ky\u00fcz\u00fc ile ilgilenmeye ba\u015flar. G\u00f6ky\u00fcz\u00fc ve g\u00f6ky\u00fcz\u00fcnde bulunan nesnelerin cismani, yani \u00fc\u00e7 boyutlu olmalar\u0131ndan evrenin sonlu oldu\u011fu, ancak g\u00f6k cisimlerinin k\u00fcresel olup, ayn\u0131 merkezli k\u00fcrelerde dairesel hareketlerle hareket ettikleri ve b\u00fct\u00fcn k\u00fcrelerin hareketlerinin nedeninin en y\u00fcksek g\u00f6k k\u00fcresi (el-felek el-aks\u00fb) oldu\u011fu sonucuna var\u0131r. Hayy evreni b\u00fcy\u00fck bir canl\u0131 varl\u0131k olarak g\u00f6rmeye ba\u015flar. Evrenin zamanda m\u0131 yarat\u0131ld\u0131\u011f\u0131 yoksa \u00f6ncesiz mi oldu\u011fu konusunda karars\u0131z kal\u0131r ve her iki husustaki kan\u0131tlar\u0131n ayn\u0131 \u00f6l\u00e7\u00fcde inand\u0131r\u0131c\u0131 oldu\u011fu sonucuna var\u0131r. Ancak, evren ister zamanda yarat\u0131lm\u0131\u015f olsun isterse \u00f6ncesiz, vard\u0131\u011f\u0131 ortak sonu\u00e7, evrenin varolmak i\u00e7in zorunlu bir varl\u0131\u011fa muhta\u00e7 oldu\u011fudur. Bu varl\u0131k her \u015feyin yarat\u0131c\u0131s\u0131, b\u00fct\u00fcn cismani niteliklerden uzak, duyularla ve hayal g\u00fcc\u00fc ile alg\u0131lanamayan bir varl\u0131kt\u0131r. O evreni korur; hem varl\u0131k hem \u00f6ncesizlik a\u00e7\u0131s\u0131ndan ondan \u00fcst\u00fcnd\u00fcr; her t\u00fcrl\u00fc eksiklikten uzak m\u00fckemmel bir varl\u0131kt\u0131r.<\/p>\n

    B\u00f6ylece Hayy 35. ya\u015f\u0131na ula\u015f\u0131r. Art\u0131k kendini iyice yarat\u0131c\u0131n\u0131n d\u00fc\u015f\u00fcn\u00fclmesine vermi\u015ftir. Kendisi b\u00f6l\u00fcnemeyen, cismani olmayan b\u00f6yle bir varl\u0131\u011f\u0131n nas\u0131l bilindi\u011fi sorusunu ara\u015ft\u0131rmaya giri\u015fir. Bu varl\u0131\u011f\u0131n ancak b\u00f6l\u00fcnemeyen, cisim olmayan, bozulma ve \u00e7\u00f6z\u00fclmeye tabi olmayan bir \u015fey taraf\u0131ndan bilinebilece\u011fi ve bu \u015feyin de insan varl\u0131\u011f\u0131n\u0131n \u00f6z\u00fcn\u00fc olu\u015fturan \u201cnefs\u201d oldu\u011fu sonucuna var\u0131r. Bu nefs, alg\u0131lar\u0131 a\u00e7\u0131s\u0131ndan kuvve halinde olup (ilk yetkinlik), hep fiil haline \u00e7\u0131kma\u011fa haz\u0131r bir haldedir. Bir varl\u0131k, ne denli yetkinse, o denli fiil halinde bulundu\u011fu i\u00e7in, hedefi yetkinli\u011fe ya da fiil haline ula\u015fmakt\u0131r. Bu nedenle nefsin ger\u00e7ek yetkinli\u011fi bu d\u00fcnyada akl\u0131n\u0131 s\u00fcrekli kullan\u0131r haline gelmesiyle ger\u00e7ekle\u015fir. \u0130\u015fte insan nefsinin bu akli y\u00f6n\u00fcd\u00fcr ki ilahi alemi tema\u015fa eder ve bedenin \u00f6l\u00fcm\u00fcnden sonra da varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcr\u00fcr. Akli y\u00f6n\u00fc geli\u015fmemi\u015f nefsin sonu hi\u00e7liktir. \u00d6te yandan ki\u015fi akl\u0131n\u0131 Tanr\u0131\u2019y\u0131 bilmekte yeterince kullanamaz, O\u2019ndan y\u00fcz \u00e7evirir ve tutkular\u0131na uyarsa, ilahi alemi tema\u015fa edemez ve ebedi ac\u0131yla kar\u015f\u0131la\u015f\u0131r. Kendini b\u00fct\u00fcn\u00fcyle Tanr\u0131\u2019ya verir ve ilahi tema\u015fa s\u0131ras\u0131nda kendini yok ederse ebedi mutlulu\u011fa erer. Hayy b\u00fct\u00fcn bunlar\u0131 kavray\u0131nca, d\u00fc\u015f\u00fcnceleri Tanr\u0131\u2019ya y\u00f6nelerek cezbe haline varma\u011fa \u00e7al\u0131\u015f\u0131r. Ancak duyular\u0131, bedensel gereksinimleri, imgeleri ona engel olu\u015fturur. Tanr\u0131\u2019ya b\u00fct\u00fcn\u00fcyle kendini vermeden \u00f6lece\u011fi korkusu benli\u011fini sarar. Bir an \u00f6nce an\u0131lan mistik deneyimi edinmek i\u00e7in ara\u015ft\u0131rmalara giri\u015fir. \u00d6nce hayvanlar\u0131 inceler ve onlar\u0131n Tanr\u0131\u2019y\u0131 aramad\u0131klar\u0131n\u0131 g\u00f6r\u00fcr. G\u00f6k cisimleriini inceler; onlar\u0131n kendisi gibi ak\u0131l sahibi bir t\u00f6ze sahip oldu\u011funu ve ezelden beri O\u2019nu tema\u015fa ettiklerini anlar. B\u00f6ylece b\u00fct\u00fcn canl\u0131lar aras\u0131nda yaln\u0131zca kendisinin zorunlu varl\u0131\u011f\u0131 bilme g\u00fcc\u00fcnde oldu\u011fu kavrar. Bunun nedeni, m\u00fckemmel bir denge halindeki t\u00f6ze sahip olmas\u0131 ve g\u00f6k cisimlerine \u015fa\u015f\u0131rt\u0131c\u0131 benzerli\u011fidir. Ayr\u0131ca o, bir yandan akli bir t\u00f6ze sahip olmas\u0131yla Zorunlu Varl\u0131k\u2019a, bir yandan da a\u015fa\u011f\u0131l\u0131k par\u00e7as\u0131 olan bedeniyle hayvanlara benzedi\u011fini saptar. B\u00f6ylece o, eylemlerinin \u015fu \u00fc\u00e7 d\u00fczeyde ger\u00e7ekle\u015fmesi gerekti\u011fine karar verir: a) hayvanlar\u0131n eylemlerine \u00f6yk\u00fcnme b) g\u00f6k cisimlerine \u00f6yk\u00fcnme ve c) Zorunlu Varl\u0131k\u2019a \u00f6yk\u00fcnme. Ku\u015fkusuz bu plan, ya da ay\u0131r\u0131m, daha \u00f6nce birka\u00e7 kez de\u011findi\u011fimiz, Aristo\u2019nun insan\u0131 beden, tutku ve ak\u0131l bi\u00e7iminde \u00fc\u00e7 y\u00f6n\u00fcyle ele almas\u0131na benziyor.<\/p>\n

    \u0130lahi aleme yolculu\u011fun a\u015famalar\u0131<\/em><\/strong><\/p>\n

    \u0130nsan\u0131n son hedefi \u00fc\u00e7\u00fcnc\u00fc a\u015famada ula\u015ft\u0131\u011f\u0131, varl\u0131\u011f\u0131n\u0131n \u00f6z\u00fc olan akli t\u00f6z sayesinde Tanr\u0131\u2019ya s\u00fcrekli tema\u015fa halinde bulunup, O\u2019ndan bir an bile ayr\u0131 kalmamak oldu\u011fu halde, bu a\u015famaya ula\u015fabilmek i\u00e7in di\u011fer a\u015famalar\u0131 ge\u00e7mek, bu a\u015famalarda yer alan \u00e7e\u015fitli engelleri ortadan kald\u0131rmak gerekmektedir.<\/p>\n

    Birinci a\u015famada olan hayvansal nefsin eylemlerine \u00f6yk\u00fcnme ya da bu eylemleri ger\u00e7ekle\u015ftirme, bedenin temel gereksinimlerinin uygun bir bi\u00e7imde giderilmesine ba\u011fl\u0131d\u0131r. Bu gereksinmeler, beslenme, giyinme ve bar\u0131nma gereksinimleridir. Ki\u015finin ikinci ve \u00fc\u00e7\u00fcnc\u00fc a\u015famalar\u0131 ger\u00e7ekle\u015ftirebilmesi ve ikinci a\u015faman\u0131n s\u00fcreklili\u011finin sa\u011flanmas\u0131 i\u00e7in gerekli olan bedenin korunmas\u0131 \u00f6z\u00fcnl\u00fc olarak bir engel olu\u015fturmakla beraber, ilintili olarak yararl\u0131d\u0131r. Bedenin e\u011fitiminden yeterli yard\u0131m\u0131 sa\u011flayabilmek i\u00e7in \u00f6zellikle beslenme konusunda sa\u011fl\u0131kl\u0131 bir ya\u015famaya yetecek en az miktar besinle yetinmek gerekir. B\u00fct\u00fcn besin kaynaklar\u0131 Zorunlu Varl\u0131k taraf\u0131ndan yarat\u0131ld\u0131\u011f\u0131 i\u00e7in, t\u0131pk\u0131 tanr\u0131 gibi bu kaynaklar\u0131n bak\u0131m\u0131na ve korunmas\u0131na \u00f6zen g\u00f6sterilmelidir. Bu kaynaklar\u0131n savurganca t\u00fcketimi yarat\u0131c\u0131n\u0131n i\u015fine kar\u015f\u0131 \u00e7\u0131kmakt\u0131r. Asl\u0131nda yiyecek i\u00e7ecekten t\u00fcm\u00fcyle uzak durmak gerekir, ama bu, bedenin \u00e7\u00f6z\u00fclmesine neden olaca\u011f\u0131 i\u00e7in, beslenerek yarat\u0131c\u0131n\u0131n i\u015fine kar\u015f\u0131 \u00e7\u0131kmaktan daha k\u00f6t\u00fcd\u00fcr. Hayy bu konuda iki k\u00f6t\u00fcn\u00fcn en iyisini se\u00e7mek gerekti\u011fi sonucuna var\u0131r. T\u00fcketim i\u00e7in \u00f6nceli\u011fi meyve ve daha sonra da sebze al\u0131r. Hayvansal besinler son s\u0131radad\u0131r. T\u00fcrlerin korunmas\u0131, burada, ilahi bir buyruk, ger\u00e7ekle\u015ftirilmesi zorunlu ilahi bir irade olarak kabul edilmektedir.<\/p>\n

    Hayy, ilahi aleme yolculu\u011fun ikinci a\u015famas\u0131 olan g\u00f6k cisimlerine \u00f6yk\u00fcnme ya da onlar\u0131n eylemlerini ger\u00e7ekle\u015ftirme a\u015famas\u0131nda, hayvansal nefsin e\u011fitilmesi ve disipline sokulmas\u0131 gerekti\u011fini g\u00f6zlem ve deneyimlerinden \u00f6\u011frenir. Birinci a\u015fama insan\u0131n Tanr\u0131\u2019n\u0131n g\u00f6r\u00fcnt\u00fcs\u00fcne sahip olmas\u0131na hi\u00e7bir katk\u0131da bulunmad\u0131\u011f\u0131, hatta bu g\u00f6r\u00fcnt\u00fcy\u00fc perdeleyen duyulur nesnelerle ilgili oldu\u011fu i\u00e7in, bir engel olu\u015fturdu\u011fu halde, hayvansal nefsi korumak suretiyle, ikinci a\u015faman\u0131n ger\u00e7ekle\u015fmesine yard\u0131mc\u0131 olur. \u0130kinci a\u015fama sayesinde insan, Tanr\u0131\u2019n\u0131n s\u00fcrekli g\u00f6r\u00fcnt\u00fcs\u00fcne \u00f6nemli \u00f6l\u00e7\u00fcde sahip olur; ancak bu g\u00f6r\u00fcnt\u00fc a\u00e7\u0131k se\u00e7ik olmay\u0131p, bulan\u0131k bir g\u00f6r\u00fcnt\u00fcd\u00fcr. G\u00f6r\u00fcnt\u00fcy\u00fc bu yolla g\u00f6zleyen ki\u015fi, g\u00f6zlemi s\u0131ras\u0131nda kendi nefsinin bilincindedir ve ona geri d\u00f6ner. Bu g\u00f6r\u00fcnt\u00fcn\u00fcn ger\u00e7ekle\u015febilmesi i\u00e7in insan\u0131n g\u00f6k cisimlerine benzemeye \u00e7al\u0131\u015fmas\u0131 ve bu cisimlerin niteliklerini edinmesi gerekir. Bu nitelikler \u00fc\u00e7 grupta toplan\u0131r: a) Varolu\u015f ve bozulu\u015f alemi ile ili\u015fkili nitelikler; s\u00f6zgelimi, bu alemdeki nesnelerin suretleri almaya haz\u0131rl\u0131kl\u0131 bir hale getirilmesini sa\u011flayan nitelikler. b) G\u00f6k cisimlerinin kendilerine \u00f6zg\u00fc nitelikler. Berrakl\u0131k, parlakl\u0131k, ayd\u0131nl\u0131k saydaml\u0131k, k\u00fcresel hareket vb. gibi. c) Zorunlu varl\u0131kla ili\u015fkili nitelikler. S\u00f6zgelimi g\u00f6k varl\u0131klar\u0131n\u0131n Tanr\u0131\u2019n\u0131n s\u00fcrekli g\u00f6r\u00fcnt\u00fcs\u00fcne sahip olmalar\u0131, O\u2019nu arzulay\u0131p buyruklar\u0131na uygun hareket etmeleri, iradesine s\u00fcrekli boyun e\u011fmeleri. Hayy, birinci t\u00fcrden niteliklerin elde edilmesi i\u00e7in, hayvan ve bitkilerin geli\u015fmesi ve yeti\u015fmesinin sa\u011flanmas\u0131, iyi bir bi\u00e7imde her t\u00fcrl\u00fc zararl\u0131lardan ve engellerden korunmas\u0131; ikinci t\u00fcrden niteliklerin elde edilmesi i\u00e7in beden temizli\u011fine ve g\u00fczelli\u011fine dikkat edilmesi ve t\u0131pk\u0131 g\u00f6k cisimleri gibi dairesel hareketler yap\u0131lmas\u0131; ve son alarak \u00fc\u00e7\u00fcnc\u00fc t\u00fcrden niteliklerin elde edilmesi i\u00e7in de yine t\u0131pk\u0131 g\u00f6k cisimleri gibi, t\u00fcm maddi alemden ili\u015fkileri keserek d\u00fc\u015f\u00fcncenin t\u00fcm\u00fcyle Y\u00fcce Tanr\u0131 \u00fczerinde toplanmas\u0131, nesnelerin g\u00f6zden kaybolmas\u0131n\u0131 sa\u011flamak \u00fczere kendi ekseni etraf\u0131nda h\u0131zla d\u00f6n\u00fc\u015f hareketleri yapmas\u0131 gerekti\u011fine inan\u0131r. Ancak b\u00fct\u00fcn bu al\u0131\u015ft\u0131rmalar da, Hayy\u2019\u0131n edindi\u011fi bilgilere g\u00f6re, insan\u0131 Tanr\u0131\u2019ya tam olarak ula\u015ft\u0131ramaz; \u00e7\u00fcnk\u00fc cismani yetiler ona m\u00fcdahale edip, cismani aleme geri d\u00f6n\u00fc\u015f\u00fcn\u00fc sa\u011flar. Bu nedenle cismani yetilerle s\u00fcrekli m\u00fccadele etmek, onlar\u0131n etkinli\u011fini ve diren\u00e7lerini k\u0131rmak gerekir. G\u00f6r\u00fcld\u00fc\u011f\u00fc kadar\u0131yla, Hayy\u2019\u0131n ge\u00e7irdi\u011fi bu tecr\u00fcbede s\u00fcrekli riyazetin gere\u011fi vurgulanmaktad\u0131r.<\/p>\n

    S\u00fcrekli riyazet ve al\u0131\u015ft\u0131rma b\u00f6ylece Hayy\u2019\u0131 \u00fc\u00e7\u00fcnc\u00fc a\u015famaya, yani Zorunlu Varl\u0131k\u2019a \u00f6yk\u00fcnme, O\u2019nun nitelikleriyle donanma a\u015famas\u0131na iletir. Tanr\u0131\u2019n\u0131n nitelikleri (s\u0131fatlar\u0131) bilgi, kudret ve bilgelik gibi olumlu (subuti); cisimlerin sahip oldu\u011fu niteliklerden uzak olma gibi olumsuz (selbi) niteliklere ayr\u0131l\u0131r. Olumlu nitelikler, Tanr\u0131\u2019n\u0131n \u00f6z\u00fcnden ayr\u0131 olmayan, \u00f6z\u00fcyle ayn\u0131 olan niteliklerdir. Bu kuramsal bilginin \u0131\u015f\u0131\u011f\u0131nda, Tanr\u0131\u2019y\u0131 b\u00fct\u00fcn cismani niteliklerden ar\u0131nd\u0131rmak gerekir. Daha \u00f6nceki riyazet ve al\u0131\u015ft\u0131rmalarda al\u0131nan mesafe \u00f6nemli olmakla birlikte yeterli olmad\u0131\u011f\u0131, bu t\u00fcrl\u00fc riyazet ve al\u0131\u015ft\u0131rmalar cismani yetileri gerektirdi\u011fi i\u00e7in, bu yetilerden t\u00fcm\u00fcyle ar\u0131nmak gerekmektedir. Hayy bu ar\u0131nmay\u0131 ger\u00e7ekle\u015ftirmek i\u00e7in g\u00fcnlerini dar bir ma\u011farada t\u00fcm varl\u0131\u011f\u0131n\u0131 Zorunlu Varl\u0131k\u2019a vererek ge\u00e7irdi; t\u00fcm cismani ili\u015fkileri ve d\u00fc\u015f\u00fcnceleri hayalinden ve akl\u0131ndan kovdu. Sonunda \u00f6yle bir d\u00fczeye ula\u015ft\u0131 ki, kendi \u00f6z\u00fcnden ba\u015fka bir \u015fey kalmad\u0131. Zorunlu Varl\u0131k\u2019\u0131n g\u00f6r\u00fcnt\u00fcs\u00fcne tam anlam\u0131yla sahip olabilecek \u00f6z, i\u015fte bu soyutlanm\u0131\u015f insan \u00f6z\u00fcyd\u00fc. Hayy bu \u00f6z sayesinde \u201chi\u00e7bir g\u00f6z\u00fcn g\u00f6rmedi\u011fi, hi\u00e7bir kula\u011f\u0131n i\u015fitmedi\u011fi ve hi\u00e7bir kalpte kendisini g\u00f6stermeyen\u201d bir Varl\u0131k\u2019\u0131n g\u00f6r\u00fcnt\u00fcs\u00fcne sahip oldu. \u0130nsan nefsinin bu a\u015famada elde etti\u011fi durumu a\u00e7\u0131klamak m\u00fcmk\u00fcn de\u011fildir. Bununla birlikte \u0130bn Tufeyl, Hayy\u2019\u0131n ula\u015ft\u0131\u011f\u0131 bu cezbe haliyle ilgili ancak baz\u0131 hususlar\u0131, simgelerle de olsa anlatmaktan ka\u00e7\u0131nmayaca\u011f\u0131n\u0131 belirtir. Ona g\u00f6re, bu anlat\u0131m bi\u00e7imi hakikati b\u00fct\u00fcn ger\u00e7e\u011fiyle ortaya koymasa da, ba\u015fka bir se\u00e7ene\u011fi olmayan ka\u00e7\u0131n\u0131lmaz bir anlat\u0131m\u00a0 bi\u00e7imidir.<\/p>\n

    Hayy ile Asal\u2019\u0131n kar\u015f\u0131la\u015fmas\u0131<\/em><\/strong><\/p>\n

    Hayy bu a\u015famaya ula\u015ft\u0131ktan sonra, \u00fcst\u00fcn akli g\u00fcc\u00fcne ve yeterli felsefi k\u00fclt\u00fcr\u00fcne ra\u011fmen, baz\u0131 sufilerin de d\u00fc\u015ft\u00fc\u011f\u00fc kendini tanr\u0131 sayma yan\u0131lg\u0131s\u0131na d\u00fc\u015fer. Bu yan\u0131lg\u0131dan Tanr\u0131\u2019n\u0131n yard\u0131m\u0131yla kurtulur. Ayr\u0131k \u00f6zler olarak nitelendirilen g\u00f6k cisimlerinin bir ya da \u00e7ok olarak nitelenemeyece\u011fini; herhangi bir mant\u0131ksal tasnife tabi tutulamayaca\u011f\u0131n\u0131; bu \u00f6zlerin yaln\u0131zca ruhani mistik bir g\u00f6rme ile kavranabilece\u011fini anlar. Akl\u0131n buradaki rol\u00fc tikellerden t\u00fcmelleri elde etme bi\u00e7iminde olur. \u0130nsan\u0131n ruhani y\u00fcceli\u015finin ayr\u0131nt\u0131lar\u0131, g\u00f6ksel ruhani varl\u0131klar\u0131n \u00e7e\u015fitli derecelerini cezbe halinde iken kavrama \u015feklinde bir yolculuk olarak g\u00f6r\u00fcl\u00fcr. Belki de burada Hz. Peygamber\u2019in mira\u00e7 olay\u0131ndaki gece yolculu\u011fu (isra) bu g\u00f6r\u00fc\u015f\u00fcn esin kayna\u011f\u0131n\u0131 olu\u015fturmaktad\u0131r. Yolculuklar\u0131n s\u00fcreklilik kazanmas\u0131 ve sonra da bir daha d\u00f6nmemek \u00fczere ruhani alemde kal\u0131nmas\u0131, bu yolculuk deneyimlerinin s\u0131k s\u0131k ya\u015fanmas\u0131na, yani al\u0131\u015ft\u0131rmaya ba\u011fl\u0131d\u0131r. Hayy 50 ya\u015f\u0131na gelinceye de\u011fin bu yolculuk deneyimlerini edinmekle ge\u00e7irdi. \u0130\u015fte tam bu s\u0131ralarda idi ki, Asal\u2019la kar\u015f\u0131la\u015ft\u0131.<\/p>\n

    B\u00f6ylece \u00f6yk\u00fcn\u00fcn bir ba\u015fka y\u00f6n\u00fc g\u00fcndeme gelmektedir. Asal Hayy\u2019\u0131n ya\u015fad\u0131\u011f\u0131 adan\u0131n yak\u0131n\u0131nda bir ba\u015fka adada ya\u015famaktad\u0131r. Ada halk\u0131 hak dinlerinden birine ba\u011flanm\u0131\u015ft\u0131r. Bu din, t\u0131pk\u0131 di\u011ferleri gibi, halk y\u0131\u011f\u0131nlar\u0131na, onlar\u0131n anlayaca\u011f\u0131 bir dille, yani te\u015fbih ve temsille (simgesel anlat\u0131mla) seslenmektedir. Asal kendisi gibi gen\u00e7 biri olan Salaman\u2019la birlikte bu dini benimsemeyenlerdendir. Dinin b\u00fct\u00fcn gereklerini yerine getirirler. Bu, aralar\u0131nda bir dostluk do\u011fmas\u0131na neden olur. Ancak Salaman dinin zahirine ba\u011fl\u0131 kal\u0131rken, Asal i\u00e7 anlam\u0131na ve yoruma y\u00f6nelir. Yine Salaman toplum ve toplumsal ya\u015fama kat\u0131l\u0131rken, Asal yaln\u0131zl\u0131\u011f\u0131 ve inzivay\u0131 benimser. \u0130bn Tufeyl her iki davran\u0131\u015f bi\u00e7iminin de Kur\u2019an<\/em>\u2019da yer ald\u0131\u011f\u0131na dikkat \u00e7eker.<\/p>\n

    Asal bu s\u0131rada Hayy\u2019\u0131n ya\u015fad\u0131\u011f\u0131 \u0131ss\u0131z adan\u0131n varl\u0131\u011f\u0131ndan haberdar olur ve uzletten en iyi yarar\u0131 \u0131ss\u0131z adada elde edece\u011fini d\u00fc\u015f\u00fcnerek, b\u00fct\u00fcn mal varl\u0131\u011f\u0131n\u0131 paraya \u00e7evirir, bir k\u0131sm\u0131n\u0131 yoksullara da\u011f\u0131t\u0131r, kalan\u0131yla da bir gemi kiralar ve \u0131ss\u0131z adaya ula\u015f\u0131r. Hem bir z\u00e2ahid hem de bir \u00e2bid olarak ya\u015fam\u0131n\u0131 burada da s\u00fcrd\u00fcr\u00fcr. Ruhani y\u00fcceli\u015finin zirvesinde ma\u011farada ya\u015fayan Hayy\u2019la ba\u015flang\u0131\u00e7ta kar\u015f\u0131la\u015fmaz. Adadaki gezilerinde hi\u00e7 kimseyle kar\u015f\u0131la\u015fmay\u0131\u015f\u0131, yaln\u0131zl\u0131\u011f\u0131na engel olacak hi\u00e7 kimsenin bulunmad\u0131\u011f\u0131n\u0131 ona d\u00fc\u015f\u00fcnd\u00fcr\u00fcr ve bu onu daha da \u00e7ok memnun eder. Fakat bir s\u00fcre sonra cezbeden kurtulup, zorunlu ihtiya\u00e7lar\u0131n\u0131 kar\u015f\u0131lamak \u00fczere ma\u011faradan \u00e7\u0131kmaya ba\u015flayan Hayy bir rastlant\u0131 sonucu Asal\u2019\u0131n da dola\u015ft\u0131\u011f\u0131 b\u00f6lgeye gelir ve birbirleri taraf\u0131ndan fark edilirler. Ba\u015flang\u0131\u00e7ta merak ve korku ile birbirlerini g\u00f6zlerler. Asal Hayy\u2019\u0131n dikkatini da\u011f\u0131t\u0131r korkusuyla ka\u00e7maya, Hayy da kovalamaya ba\u015flar. Asal Hayy\u2019dan uzakla\u015ft\u0131\u011f\u0131na ve kurtuldu\u011funa kanat getirince, her zaman oldu\u011fu gibi, ibadete, zikre, yakar\u0131\u015fa ve duaya dalar; kendisini bu i\u015fe \u00f6ylesine verir ki, kendinden ge\u00e7er. \u0130zini s\u00fcrm\u00fc\u015f olan Hayy ona iyice yakla\u015f\u0131r; yapt\u0131klar\u0131n\u0131 g\u00f6r\u00fcr ve s\u00f6ylediklerini i\u015fitir. Onun kendisinden farkl\u0131 olmad\u0131\u011f\u0131n\u0131, Tanr\u0131\u2019y\u0131 tan\u0131yan varl\u0131klardan biri oldu\u011funu anlar. Hayy\u2019\u0131 fark eden Asal ka\u00e7maya \u00e7al\u0131\u015f\u0131rsa da bir s\u00fcre sonra Hayy\u2019a yakalan\u0131r. Kendisini b\u0131rakmas\u0131 i\u00e7in Hayy\u2019a y\u00f6neltti\u011fi yakar\u0131\u015flar\u0131, dil bilmemesi nedeniyle Hayy taraf\u0131ndan anla\u015f\u0131lmaz; ancak Hayy onun y\u00fcz\u00fcnden endi\u015fe ve korku i\u00e7inde oldu\u011funu anlayarak onu yat\u0131\u015ft\u0131rmaya \u00e7al\u0131\u015f\u0131r. Sonunda birbirlerine al\u0131\u015f\u0131r ve dost olurlar. Asal \u00f6teki adadan getirdi\u011fi, ancak Hayy\u2019\u0131n bilmedi\u011fi yiyecekleri ona sunar; Hayy bir s\u00fcre direnirse de \u0131srarlar\u0131na dayanamaz; sunulan yiyeceklerden yer; b\u00f6ylece ruhani y\u00fcceli\u015finde etkin olan perhizi bozmu\u015f olur. Bu nedenle yeniden cezbeye girmek isterse de zorlan\u0131r ve bunun \u00fczerine bir s\u00fcre duyulur alemde Asal\u2019la kalmaya karar verir. Asal ona dil \u00f6\u011fretir, bilimler ve din hakk\u0131nda bilgi verir. Hayy k\u0131sa zamanda \u00f6\u011frenir. Asal ve Hayy birbirlerine ya\u015fam \u00f6yk\u00fclerini anlat\u0131rlar. Asal, Hayy\u2019\u0131n ruhani deneyimleri hakk\u0131nda anlatt\u0131klar\u0131ndan, kendi inand\u0131\u011f\u0131 dinin iman esaslar\u0131n\u0131n onun anlatt\u0131klar\u0131n\u0131n bir benzeri oldu\u011funu anlar ve b\u00f6ylece ak\u0131lla naklin uyu\u015ftuklar\u0131 sonucuna var\u0131r. Asal dindeki b\u00fct\u00fcn sorunlar\u0131 \u00e7\u00f6zer ve yorumlara daha \u00e7abuk ula\u015f\u0131r. Hayy\u2019\u0131n Tanr\u0131\u2019n\u0131n velilerinden biri oldu\u011funa kanaat getirir. Ona hizmet edip, izinden gitme\u011fe ba\u015flar.<\/p>\n

    Hayy, Asal\u2019\u0131n adas\u0131nda<\/em><\/strong><\/p>\n

    Buna kar\u015f\u0131l\u0131k Hayy da Asal\u2019dan di\u011fer \u015feylerin yan\u0131nda daha \u00f6nce ya\u015fad\u0131\u011f\u0131 ada; bu adada ya\u015fayanlar; dinleri ve dinlerinin esaslar\u0131, ibadetleri hakk\u0131nda bilgi edinir. Bu bilgilerin kendi deneyimiyle elde etti\u011fi bilgilerle uyu\u015ftu\u011funu g\u00f6r\u00fcr. Onu merakta b\u0131rakan \u015feylerden biri b\u00f6yle bir dini getiren peygamberin ni\u00e7in hakikati oldu\u011fu gibi a\u00e7\u0131klamay\u0131p, simgesel anlat\u0131ma (te\u015fbih ve temsile) ba\u015fvurdu\u011fu olur; \u00e7\u00fcnk\u00fc bu anlat\u0131m, ona g\u00f6re, insanl\u0131\u011f\u0131 Y\u00fcce Tanr\u0131 hakk\u0131nda yan\u0131lg\u0131lara d\u00fc\u015f\u00fcr\u00fcr. Bir ba\u015fka merak konusu ise, farzlara ve ibadetlere a\u015f\u0131r\u0131 \u00f6nem verilmesi ve insanlar\u0131n Tanr\u0131\u2019dan uzakla\u015fmalar\u0131na ve bo\u015f \u015feylerle u\u011fra\u015fmalar\u0131na neden olabilecek servet biriktirmeye ve oburlu\u011fa izin verilmesidir. Hayy bu konulardaki dini h\u00fck\u00fcmlerin gereksiz oldu\u011funu, insanlara ger\u00e7ek anlat\u0131ld\u0131\u011f\u0131nda bo\u015f \u015feylerden y\u00fcz \u00e7evirip, Hakk\u2019a y\u00f6neleceklerini d\u00fc\u015f\u00fcn\u00fcr. Asal\u2019\u0131n daha \u00f6nce ya\u015fad\u0131\u011f\u0131 ada halk\u0131na kar\u015f\u0131 ac\u0131ma duygular\u0131yla dolar ve bu adaya gidip hakikati ada halk\u0131na anlatmaya karar verir. Asal\u2019\u0131n ada halk\u0131n\u0131n eksik yarat\u0131l\u0131\u015f\u0131 konusundaki uyar\u0131lar\u0131n\u0131 anlams\u0131z bularak gitmekte \u0131srar eder. Sonunda Asal da, kurtulu\u015fa yak\u0131n olan baz\u0131 dostlar\u0131n\u0131 do\u011fru yola iletir d\u00fc\u015f\u00fcncesiyle Hayy\u2019\u0131n arzusuna kar\u015f\u0131 \u00e7\u0131kmaz; ikisi birlikte, Tanr\u0131\u2019n\u0131n da yard\u0131m\u0131yla rotas\u0131n\u0131 kaybetmi\u015f bir gemiye binerek adaya ula\u015f\u0131rlar.<\/p>\n

    Asal ve Hayy adada \u00e7ok iyi kar\u015f\u0131lan\u0131rlar. Herkes \u00e7evrelerine toplan\u0131r. Toplanan ki\u015filerin kavray\u0131\u015f ve anlay\u0131\u015f g\u00fc\u00e7lerinin ba\u015fkalar\u0131na oranla daha y\u00fcksek oldu\u011fu; e\u011fer bunlara do\u011frular \u00f6\u011fretilmezse, s\u0131radan insanlara hi\u00e7 \u00f6\u011fretilemeyece\u011fi Asal taraf\u0131ndan Hayy\u2019a anlat\u0131l\u0131r. Hayy hemen harekete ge\u00e7er; ancak bir s\u00fcre sonra ba\u015far\u0131s\u0131z oldu\u011funu; halk\u0131n sayg\u0131da kusur etmedikleri halde, \u00f6\u011frettiklerine diren\u00e7le kar\u015f\u0131 koyduklar\u0131n\u0131 g\u00f6r\u00fcr. Bu s\u0131rada ada halk\u0131na ba\u015fkanl\u0131k yapmakta olan Salaman\u2019\u0131n ni\u00e7in halka uymak ve inzivay\u0131 yasaklamak gerekti\u011fi g\u00f6r\u00fc\u015f\u00fcnde oldu\u011fu b\u00f6ylece daha iyi anla\u015f\u0131lm\u0131\u015f olur. Hayy t\u00fcm umutlar\u0131n\u0131 yitirir. Ve anlar ki, \u00e7o\u011fu ak\u0131ldan yoksun hayvanlara benzeyen insanlar aras\u0131nda anlay\u0131\u015f ve kavray\u0131\u015f g\u00fcc\u00fc bak\u0131m\u0131ndan bir farkl\u0131l\u0131k bulunmaktad\u0131r; bu nedenle halk\u0131n zihni dini h\u00fck\u00fcmlerin akli yorumlar\u0131yla kar\u0131\u015ft\u0131r\u0131lmamal\u0131d\u0131r; onlar i\u00e7in dinsel buyruklara uymak ve dinsel geleneklere sayg\u0131 g\u00f6stermek yeterlidir.<\/p>\n

    B\u00fct\u00fcn bunlar\u0131 \u00f6\u011frenmi\u015f olarak Hayy, Salaman ve arkada\u015flar\u0131ndan \u00f6z\u00fcr diler ve art\u0131k onlarla ayn\u0131 d\u00fc\u015f\u00fcnceleri payla\u015ft\u0131\u011f\u0131n\u0131 belirtir. Asal\u2019la birlikte ya\u015famlar\u0131na kald\u0131klar\u0131 yerden devam etmek \u00fczere tekrar \u0131ss\u0131z adalar\u0131na geri d\u00f6nerler.<\/p>\n","protected":false},"excerpt":{"rendered":"

    Sakin bir ya\u015fam s\u00fcren \u0130bn Tufeyl olduk\u00e7a az yazan bir d\u00fc\u015f\u00fcn\u00fcrd\u00fcr. \u00d6\u011frencisi Bitr\u00fbci ve \u00fcnl\u00fc \u0130bn R\u00fc\u015fd, onun \u00f6zg\u00fcn baz\u0131 astronomik g\u00f6r\u00fc\u015flerinden s\u00f6z ederler. Bilebildi\u011fimiz tek eseri Hayy b.Yekz\u00e2n adli felsefi romand\u0131r. \u0130bn Tufeyl\u2019in yaln\u0131z ki\u015fisi Hayy b.Yekz\u00e2n, \u0131ss\u0131z bir adada yaln\u0131z ba\u015f\u0131na do\u011fal yeteneklerini geli\u015ftirerek ruhani \u00e2leme y\u00fccelen biridir. \u0130bn Tufeyl\u2019e \u00fcnl\u00fc \u0130mru\u2019l-Kays\u2019\u0131n kabilesine […]<\/p>\n","protected":false},"author":487,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"footnotes":""},"categories":[84,224,221,222],"tags":[229,237,210,238],"class_list":["post-8417","post","type-post","status-publish","format-standard","hentry","category-46-sayi","category-din-ve-dinler-tarihi","category-felsefe","category-tarih","tag-din","tag-felsefe","tag-kitap","tag-tarih"],"acf":[],"aioseo_notices":[],"aioseo_head":"\n\t\t\n\t\n\t\n\t\n\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t\n\t\t